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Discovery Box| (0.20) | (Hos 2:7) | 4 tn Heb “to my man, the first.” Many English translations (e.g., KJV, NAB, NRSV, TEV) take this as “my first husband,” although this implies that there was more than one husband involved. The text refers to multiple lovers, but these were not necessarily husbands. |
| (0.20) | (Dan 9:1) | 3 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil. |
| (0.20) | (Dan 7:27) | 1 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there. |
| (0.20) | (Dan 7:1) | 3 tn Aram “and visions of his head.” The Aramaic is difficult here. Some scholars add a verb thought to be missing (e.g., “the visions of his head [were alarming him]”), but there is no external evidence to support such a decision, and the awkwardness of the text at this point may be original. |
| (0.20) | (Dan 5:26) | 2 tn The Aramaic term מְנֵא (meneʾ) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, menah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (teqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.” |
| (0.20) | (Dan 4:26) | 1 sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Compare the expression “kingdom of heaven” in the NT and such statements as: “I have sinned against heaven and in your sight” (Luke 15:21). |
| (0.20) | (Dan 3:1) | 2 sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements. |
| (0.20) | (Dan 3:1) | 1 sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 b.c. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date. |
| (0.20) | (Eze 24:25) | 3 tn In the Hebrew text there is no conjunction before “their sons and daughters.” For this reason one might assume that the preceding descriptive phrases refer to the sons and daughters, but verse 21 suggests otherwise. The descriptive phrases appear to refer to the “stronghold,” which parallels “my sanctuary” in verse 21. The children constitute a separate category. |
| (0.20) | (Eze 22:9) | 3 sn This statement introduces vv. 10-11 and refers in general terms to the sexual sins described there. For the legal background of vv. 10-11, see Lev 18:7-20; 20:10-21; Deut 22:22-23, 30; 27:22. |
| (0.20) | (Eze 21:30) | 1 sn Once the Babylonian king’s sword (vv. 19-20) has carried out its assigned task, the Lord commands a halt. The resheathed sword will return to the land where it was created, and there itself face judgment. The pronouns continue to be second person feminine singular. The sword figuratively represents the Babylonian nation, whose land is the locus of judgment. |
| (0.20) | (Lam 4:13) | 2 tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as, “But it happened due to…,” or connect the verse to the following verses, which themselves are quite difficult. The former option was employed in the present translation. |
| (0.20) | (Jer 51:20) | 2 tn This Hebrew word (מַפֵּץ, mappets) only occurs here in the Hebrew Bible, but its meaning is assured from the use of the verbs that follow, which are from the same root (נָפַץ, nafats), and there is a cognate noun מַפָּץ (mappats) that occurs in Ezek 9:2 in the sense of weapon of “smashing.” |
| (0.20) | (Jer 51:9) | 1 tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV, which are attempting to clarify the text for the average reader. |
| (0.20) | (Jer 50:39) | 3 tn Heb “It will never again be inhabited nor dwelt in unto generation and generation.” For the meaning of this last phrase compare the usage in Ps 100:5 and Isaiah 13:20. Since the first half of the verse has spoken of animals living there, it is necessary to add “people” and turn the passive verbs into active ones. |
| (0.20) | (Jer 50:40) | 1 tn Heb “‘As [when] God overthrew Sodom and Gomorrah and the neighboring towns,’ oracle of the Lord, ‘no man will live there.’” The Lord is speaking, so the first person has been substituted for “God.” The sentence has again been broken up to better conform with contemporary English style. |
| (0.20) | (Jer 50:38) | 2 tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context, not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there). |
| (0.20) | (Jer 50:35) | 1 sn Heb “A sword against the Chaldeans.” The “sword” here is metaphorical for destructive forces in the persons of the armies of the north (vv. 3, 9), which the Lord is marshaling against Babylon and which he has addressed by way of command several times (e.g., vv. 14, 21, 26-27, 29). Cf. 46:14 and the study note there. |
| (0.20) | (Jer 50:34) | 3 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n, and compare usage in Gen 43:3 and 1 Sam 20:6 listed there). |
| (0.20) | (Jer 49:19) | 6 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none.” It is, according to BDB 566 s.v. מִי f(c), equivalent to a rhetorical negative. |
